nconclusive, yet in
respect of the positive property they have of _appearing_ to be
evidence.

As Logic has been here treated as embracing the whole reasoning process,
so it must notice the fallacies incident to any part of it (not to
Ratiocination merely), whether arising from faulty Induction, or from
faulty Ratiocination, or from dispensing wholly with either or both of
them. It does not treat of errors from negligence, or from inexpertness
in using right methods, nor does it treat of errors from moral causes,
viz. Indifference to truth, or Bias by our wishes or our fears; for the
moral causes are but the _remote_ and _predisposing_, not the _exciting_
causes of opinions; and therefore inferences from them, since they must
always involve the intellectual operation of admitting insufficient
evidence as sufficient, really come under a classification of the things
which wrongly _appear_ evidence to the _understanding_.

Fallacies may be arranged, with reference either to the cause which
makes them (erroneously) appear evidence, or to the particular kind of
evidence they simulate. The following classification is grounded on both
these considerations jointly.

CHAPTER II.

CLASSIFICATION OF FALLACIES.

The business of Logic is, not to enumerate false opinions, but to
enquire what property in the facts led to them, that is, what
peculiarity of relation between two facts made us suppose them
habitually conjoined or disjoined, and thus regard the presence or
absence of the one as evidence of that of the other. For every such
property in the facts, or our mode of considering them, there is a
corresponding class of Fallacies.

As the supposed habitual connexion or repugnance of two facts may be
admitted, either as a self-evident and axiomatic truth, or as itself an
inference, the first great division is into Fallacies of Simple
Inspection or _a priori_ Fallacies, and Fallacies, of Inference. But
there is also an intermediate class. For, sometimes an inference is
erroneous through our not conceiving what our premisses precisely are,
and from our therefore substituting new premisses for the old, or a new
conclusion for the one we undertook to prove; and this is called the
Fallacy of Confusion. Under this head, indeed, of Fallacies of
Confusion, might strictly be brought almost any fallacy, though falling
also under some other head: for, some of the links in an argument,
especially if sophistical, are sure to be s